John 1:8

1:8 He himself was not the light, but he came to testify ¹  about the light.

John 2:21

2:21 But Jesus ²  was speaking about the temple of his body. ³ 

John 5:46-47

5:46 If ⁴  you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses ⁵  wrote, how will you believe my words?”

John 9:12

9:12 They said ⁶  to him, “Where is that man?” ⁷  He replied, ⁸  “I don’t know.”

John 9:36

9:36 The man ⁹  replied, ¹⁰  “And who is he, sir, that ¹¹  I may believe in him?”

John 11:29

11:29 So when Mary ¹²  heard this, she got up quickly and went to him.

John 11:53

11:53 So from that day they planned together to kill him.

John 13:30

13:30 Judas ¹³  took the piece of bread and went out immediately. (Now it was night.) ¹⁴ 

John 16:8

16:8 And when he ¹⁵  comes, he will prove the world wrong ¹⁶  concerning sin and ¹⁷  righteousness and ¹⁸  judgment –

John 16:14

16:14 He ¹⁹  will glorify me, ²⁰  because he will receive ²¹  from me what is mine ²²  and will tell it to you. ²³ 

[1:8]  ¹ tn Or “to bear witness.”

[2:21]  ² tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).

[2:21]  ³ tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.

[5:46]  ³ tn Grk “For if.”

[5:47]  ⁴ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[9:12]  ⁵ tn Grk “And they said.”

[9:12]  ⁶ tn Grk “that one.” “Man” is more normal English style for the referent.

[9:12]  ⁷ tn Grk “He said.”

[9:36]  ⁶ tn Grk “That one.”

[9:36]  ⁷ tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ⁸ tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[11:29]  ⁷ tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.

[13:30]  ⁸ tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.

[13:30]  ⁹ sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).

[16:8]  ⁹ tn Grk “when that one.”

[16:8]  ¹⁰ tn Or “will convict the world,” or “will expose the world.” The conjunction περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elencw)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9 – the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus – it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.

[16:8]  ¹¹ tn Grk “and concerning.”

[16:8]  ¹² tn Grk “and concerning.”

[16:14]  ¹⁰ tn Grk “That one.”

[16:14]  ¹¹ tn Or “will honor me.”

[16:14]  ¹² tn Or “he will take.”

[16:14]  ¹³ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ¹⁴ tn Or “will announce it to you.”